Listen, O noble one, to the account of the divisions of time and the illustrious beings who preside over them. The wise have summarized the division of day and night, the constellations, and all the Muhurtas, along with those learned in the cycles of day and night. The day and night are said to be divided into more than six hundred parts, their reckoning depending on the movement of the sun—a knowledge sought by those who wish to understand the seasons in their entirety. Those learned in the Vedas hold in high esteem the Tithi that falls on Parva days, for on such occasions, when time is undivided, offerings to the ancestors are made with devotion. The day itself is composed of various Muhurtas, each bearing a distinct name and presiding deity: Raudra, Sarva, Maitra, Pindyavāsava, Āpya, Vaiśvadeva, Brāhma, and the one associated with midday. Alongside these are Prajāpatya, Aindra, Indra, Nirṛti, Vāruṇa, and the shares of Aryaman, each marking its own portion of the day. These Muhurtas are established by the sun, and their precise determination is made by observing the shadow cast by a gnomon. Other Muhurtas are known as Ajā, Ahibudhnya, Pūṣā, Yama, Agneya, and Prajāpatya. In addition, there are Brahmasaumya, Āditya, Bārhaspatya, Vaiṣṇava, Sāvitra, Tvāṣṭra, and Vāyavya, forming a complete collection of time’s divisions. As night descends, it too is divided into fifteen Muhurtas, each in its proper order. The Nalikās and Pāḍikās, smaller divisions of time, are determined by the rising and movement of the moon. Each division of time is presided over by its own deity. All the planets have three prescribed positions: the southern, the northern, and the middle. The middle position is called Jāradgava, the northern is Airāvata, and the southern is Vaiśvānara. These are the true designations, as revealed by the sages. The paths of the stars are also described. The constellations Aśvinī, Kṛttikā, and Yāmyā are known as the Nāga path. Puṣya, Āśleṣā, and Punarvasu mark the Airāvata path. These three form the northern route. The two Phālgunīs in the east and north, together with Maghā, make up the Āryaman path, while Hasta, Citrā, and Svātī are the Go path. Jyeṣṭhā, Viśākhā, and Anurādhā constitute the Jāradgava path, which is the middle route. Mūla and the two Āṣāḍhās are the Aja path, while Śravaṇa, Dhaniṣṭhā, Gārgī, and Śatabhiṣak are also included. Vaiśvānarī, Bhādrapadā, and Revatī are mentioned as the paths of the southern route by the wise. In ancient times, Daksha gave his twenty-seven daughters to Soma, the Moon. These maidens became renowned as the stars, their offspring shining with immeasurable brilliance. The remaining maidens were accepted by the sage Kashyapa; fourteen of these illustrious ones became the mothers of the worlds. Their names are Aditi, Diti, Danu, Kala, Arishta, Surasa, Surabhi, Vinata, Tamra, Krodhavasha, Ira, Kadru, and the sage Muni, who is righteous. Between the Charishnava and Chakshusha Manus, twelve foremost beings called the Vaikunthas were born. When the interval of Vaivasvata Manu arrived, the Adityas, after being worshipped, gathered and spoke among themselves. Entering the noble Aditi through yoga and with half their consciousness, they resolved: “Let us become her sons; this will be our highest good. Those born from Aditi will attain the status of Adityas.” Thus, in the interval of Chakshusha Manu, all of them were born again as the twelve Adityas, sons of Kashyapa, the son of Marichi. Indra and Vishnu were also born anew, and in the present Vaivasvata interval, the divine Nara and Narayana as well. For these gods, as for all beings, creation and dissolution are described, just as the sun rises and sets in the world; so it is for Prajapati, Vishnu, and the great-souled Bhava. Because these deities are supreme in hearing, endowed with the qualities of sound and the like, and possess the eightfold powers beginning with Anima, they were born in this way. Thus, attachment in the world is said to be the cause of creation. By Brahma’s curse, the Jayas were born in the Swayambhuva Manvantara and were conquered. In the Svarocisha Manvantara, they became the Tusitas; in the Uttama, the Satyas; in the Tamasa, the Haris; in the Charishnava, the Vaikunthas; in the Chakshusha, the Sadhyas; and now, in the present, the Adityas. The ten principal Adityas are remembered as Dhata, Aryaman, Mitra, Varuna, Aṃśa, Bhaga, Indra, Vivasvan, Pusha, and Parjanya. Then come Tvashta and Vishnu, the youngest and the eldest. Thus, these twelve Adityas are known as the sons of Kashyapa. From Surabhi and Kashyapa were born eleven Rudras, sanctified by great austerity and the grace of Mahadeva: Angaraka, Sarpa, Nirriti, Sadasaspati, Ajaikapada, Ahirbudhnya, Urdhvaketu, Jvara, Bhuvaneshvara, Mrityu, and the renowned Kapala. These eleven Rudras, lords of the three worlds, were brought forth by Surabhi’s great penance. Two other daughters were born to Surabhi: Rohini, radiant like Rudra, and the illustrious Gandhari. From Rohini came four daughters—Surupa, Hamsakila, Bhadra, and Kamadugha. Kamadugha, in turn, had two daughters: Surupa and Tanaya. Hamsakila gave birth to the Mrishis, and from Bhadra were born the illustrious and greatly fortunate Gandharvas, sons of Vajin. Then were born the Uchchaihshravas, swift as thought and moving in the sky; white, tawny, and dappled horses, along with deer of green and white hues. These Gandharva horses, nourished by the gods and Rudra, were wondrous to behold. Again, from Surabhi appeared the radiant Candrabhāsuprabha, adorned with a garland and crest, shining with the brilliance of nectar. By Surabhi’s favor, he became the banner of Maheśvara. Thus have the Rudras and Adityas, sons of Kashyapa, been described. The Sadhyas, Visvedevas, and Vasus are also known as the sons of Dharma, completing this sacred account of divine lineages and the divisions of time.